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5. A sin against his neighbours life, 31. Inebriavit eum.

22. 6. Which followed all these, a neglect of Gods service for ten moneths together, in which he continued impenicent.

St. James saich,whosoever foall keep the whole law, and yet offend Jam. 2.10. in one point, is guilty of all. How can a man keep the whole, and yet break the whole Law of

Sol. God?

He is called here a keeper of the whole Law, either
1. By fuppofition, and so it is but a case pur thas. Put the case

a Queft. a man could keep the whole law, save only in some one thing:

2. Or by his own opinion of himself.
3. Or by his indeavour to keep all.
Yet this man offending in one, breakech the whole law.

Because thereis such a concatenation of the Duties of Re:
ligion and Justice that he which offendech in one breaketh the
chaine.
; 2. Because any one finne'unrepented, violareth love and obe-
dience, which if it be not full, it is no love, no obedience at all.

For the breach of one Commandment doch distaste all the rest of our obedience, as a liccle leaven fowreth the whole lump; therefore though we cannot say that he which breakech the Sabbath committeth adultery, or that he that stealeth is a murtherer ; yet we may say that he that doth break the least Commandment of the law, is guilty of the breach of the whole law in omission, though not in Commission, seeing the obedience that the law requireth, failing in one duty corrupteth all that we do, say or think.

Let us now behold the concurrence of sins in the Chaldæan, and begin

1. At his incredulicy, for he would be delivered from evila. but he truftech not God with it, but goeth his own way to it.

This is the mother sinne of all evil ways and means unlawa fully used to accomplish mens ends here on earth; distrust in God.

For when we use fraud, and lying, and diffembling and concealing of the truth, and bind untruths with oaths, to gain cre-, dit to what we say untruly; when we make no conscience of in

jury

jury, which may be hidden wich canning, or born out with violence, all this proceeds from distrust in God.

And so we grow guilty of the two great evils of which God himself complainéth;

For my People have committed tro evils, they have forsaken me Jer 313

the fount ain of living waters, and bewed them out cifterns, broken cisterns that can hold no water.

Again this, Take heed leust there be in any of you an evil heart of Höh-3, 12 unbelief in de parting from the living God.

The heart that distrustech in God, departech from him; therefore he faith, it is a People that do erre in their hearts, because they have not known my ways.

The corruption then is in the heart; for if that did love truly, it would trust God wholly; for where we love faithfully we trust

boldly. 2 Cor. 4-4

But the God of this world hath blinded the minds of them which believe not.

That answereth his question, who hath belit ched you that you Should not obey the truth?

Infidelity is the root of all evils in us; for we cannot fear any threatning, where we do not believe any danger.

We cannot hope for any benefic where we do not believe any promise; for infidelity doth'take away all wifedo me from us.

This makes us to withdraw our felves from the Lord, and it

is a note of the wicked man, neither is God in all his wayes. Jer. 17.5. Thus faich the Lord, Cursed be the main that trusteth in

man,

and maketh flejo his arme, and whole heart departetbfrom the

Lord. Verf. 6. For he shall be like the heath in the defert, and shall not fee when

good cometh, but shall inhabit the parched places in the wildernese

in a falt land and not inhabited. Vers. 7.

Blessed is the man that trufteth in the Lond, and whafe hope the

Lord is; Vers,8, For he fhall be a tree planted by the waters, and that spreadeth omt

her roots by the river, and shall not see when heat cometh, but ber leafe shall be green, and shall not be careful in the year of drought, neither shall cease from heilding fruit.

I need not say more of this Argument. Here is reason enough given why you should commit your way to the Lord, why you should cart your care upon him, why you should not leave him.co trust to your selves, David faith,

He made us, and not we our selves: he savo us imperfect in the wombe : he fashioned us. Thy hands have made me and fashioned me; he took me from the Wombe.

He addeth, pon thee bave I depended ever since I hung upon the breasts of my mother.

when we are hungry, begiveth bread that strengthreth mans heart.

When we had not wit and understanding to shift for our felves, who fed and cloached and preserved us then ? (urely his hand is not shortned, but his arme is stretched out ftill

. Suppote chat without him we could get bread; Man liveth not by read only.

Suppose that without him we could sowe much feed; It is only be tbar giveth increase.

Let us observe the examples of Gods judgments upon such as forsake Göd, and trust their money, or their friends, or corrupt E means to preserve them : One day telleth another,

The Chaldeans trust not in God: their own net is their god, their olen yarn is their idol, they kise their own hands.

But fear geethe Lord all his Saints, and trust in him, for he never faileth them that trust in him.

I have blamed some for buying and selling on the Sabbah; They have answered that they are poor and are forced to it, to help to feed them.

Is not this infidelity ? they dare not trust God for their meat, they dare trust to their own ways against the precise Commandment of God.

Unlawfulrecreations on the Sabbach are so defended; poor labouring men that work all the six days, 'must have some time to refresh themfelves.

But I would fain know by what indulgence they may difpense with the law of the Sabbath. God hath bidden chee to remember to keep the whole day holy: if thy recreations be holy,thou keepest the law; if unholy, thou breakeft it. When some are detected of fraud and chefr, their plea is their Mm

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necessity. Here is a root of infidelity: for doth God lay a necela fity upon any man to break his law

He hath laid on thee a nece Tity of labour; if that will not do, he hath given the rich charge of thee.

The truth is, that this root of infidelity doth yet remain in the hearts of most of us, and is che cause of all the fins that are ! committed.

For the light of the Gospel doth shine much more clear now then ever it did in this land, and the knowledge of the truth is more spred then ever before here.

Yet never was there greater corruption of manners, more cunning shifts devised for the advancing of mens parci. culars.

The crying fins of the Jews,
Injuries done between man and man.
Corruption and contempt of Religion.

Corruption of Justice. To all these our land doch plead guilty. Where's the fault?

Have you not heard? have you not been taught the ways of the Lord? have you not been admonish'e of your duty? have you not been chidden, and threatned for these things? hath not che seal of Gods judgments written within and without with la. mentations, mourning and wo, been opened and read to you?

Hath not God rained examples thick of his justice and judg. meng against high and low for chese things ? why then is not this amended?

There is a root of infidelity,we do not,we dare not trust God; and from bence comes

1. In some Atheisme, they live without God in the world.
2. In others Epicurisme, they live all to delight.
3. In others temporizing, and following and serving men.
4. In others heresie, embracing their own opinions.
5. In others A postacy from religion and faith.
6. In others hypocrisie,seeming what they are not
7. In most carnal security, not caring for chreatnings.

8. In many wilfulignorance, not caring for the knowledge of God. But thou man and woman of God, Ay these things,& know the

Lord

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Lord; the more thou knowest him, the more thoa lovest him;

the more thou fervest him, the more thou trusteft him, and the E more he blesseth thee,

2. Ambition, that he may fet his nest on high.

Ambition is a limbe of pride, and it is weil set forth in my - text, it is a building of a rest on high; it is but a nest that the am.

bitious man doch fer op, but he would have it high co overlook : all; yet that doth not make it safe; for there be clouds that can

fire from below to consume it, and there is lightning from above to inflame it, and there is tempests and stror.g winds to fhake it.

And the axe is laid to the root of the tree in which the neft is built, and with the fall of that tree the nest comes to the ground.

The highest cree for a susject to build his neft in, is the favour of the Prince; yet David faith,

Trust not in Princes, for there is no belp in them, their breath departeth, they return to the earth, and their thoughts perish. It may be chat hechar sitteth next in the chair of soveraignty, will be no tree for the fame birds to build in.

Ambicion is an inordinate desire of honour. Saint Gregory hath a rule which would stop the mouth of faitors and

competitors for honour. Lacre regiminis defiderantibus negandus eft,fugientibus offerendus. Virtutibus ergo pollens coactus ad regimen veniat.

Naturally the love that every man beareth to himself, and the goodi opinion that pride puttech into him of himself, doch make him desire to set his nest high, and therefore every man obferveth the course of the times, in which he liveth to see which is the readiest way to rise.

The king is called the fountain of honour; for from the Ruler of the People all iubordinacions of rule derive themselves; and therefore Many seek the face of the ruler.

Pro.29,26 The way of prefermeno is foon found, and ambition hatha foot for it: The Prophets phrase, Pes superbiæ; the foot of pride.

If only vertue were the way, only vertue would be studied.
But I look not fo low as the Throne of earthly Princes for

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